A Brief Introduction of Darul Uloom Deoband

In The Name of Allah, the Compassionate, the Merciful

The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment's, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari'ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture.

The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia!

For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam'a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam'a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband.

However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community.

The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute.

Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant.

Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life.

Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence.

Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam.

History of Shah Rukn-e-Alam (Panjab , Multan)

The mausoleum of Shah Rukn-e-Alam is also situated on the fort mound. The Shaikh was the son of Pir Sadar-Al-Din Arif born at Multan on the 9th of Friday Ramazan 649/26 November 1251. He was the grandson and successor of Shaikh Baha-Al-Din Zakariya.

Shaikh Rukn-i-Alam (Rukn-al-Din) died on the 7th of Friday (735/3 Jamadial-Awwal, January 1335). He was buried in the mausoleum of his grandfather, according to his own will. After sometime, however, his coffin was transferred to the present mausoleum. It was constructed, according to a popular belief, by Ghiyas-al-Din Tughluq (1340-1350) during the days of his governorship of Depalpur, but was given by Feruz Shah Tughluq to the descendents of Shah Rukn-I-Alam for the latter’s burial. The mausoleum of Rukn-I-Alam has been admired by not only the travelers and chroniclers but also by the art-historians and archaeologist who wrote the architectural history of the subcontinent.

The tomb was built on octagon plan, 90 ft in diameter with walls which are 414 ft high and 13.3 ft thick. The mausoleum was constructed with burnt bricks and supported by timber framing, and decorated with tile faced bricks and wood beams. The whole structure is divided into three stories. Over the second story is a smaller Octagon, leaving a narrow3 passage all around the place, above which stands a hemispherical dome. As the tomb is standing on a high artificial mound, it is visible from about 45 kilometers. Most of its patterns are geometric-created by arranging the glazed tiles-and a living testimony to creative genius of their designers. The building is also decorated with some floral as well as calligraphic patterns. In the 1970s the mausoleum was thoroughly repaired and renovated by the Auqaf Department of the Punjab Government. The entire glittering glazed interior is the result of new tiles and brickwork done by the Kashigars of Multan. This clearly demonstrates the talents and dexterity of the local craftsmen.

The Mazar of Rukn-i-Alam is the glory of multan. When the city is approached from any side the most prominent thing which can be seen from miles all around is a huge dome. This dome is the Shrine of Sheikh Rukn-ud-Din Abul Fath commonly known by the title Rukn-e-Alam (pillar of the world). The tomb is located on the south-West side of the Fort premises. In beauty and grandeur so other dome perhaps equals it This elegant building is an octagon, 51 feet 9 inches in diameter internally, with walls 41 feet 4 inches high and 13 feet 3 inches thick, supported at the angles by sloping towers. Over this is a smaller octagon 25 feet 8 inches, on the exterior side, and 26 feet 1 0 inches high, leaving a narrow passage all round the top of the lower story for the Moazzan, or public caller to prayers. The whole is surmounted by hemishperical dome of 58 feet external diameter. The total height of the building, including a plinth of 3 feet, is 100 feet. As it stands on the high ground, the total height above the road level is 150 feet. This contributes materially to the majestic and colossal appearance of the tomb, making it the most prominent object of view to the visitors. Besides its religious importance, the mausoleum is also of considerable archaeological value as its dome is reputed to be the second largest in the world after ‘Gol Gumbad’ of Bijapur (India), which is the largest.

The mausoleum is built entirely of red brick, bounded with beams of Shisham wood, which have now turned black after so many centuries. The whole of the exterior is elaborately ornamented with glazed tile panels, string courses and battlements. Colors used are dark blue, azure, and white, but these are contrasted with the deep red of the finely polished bricks, while the result is both effective and pleasing. These mosaics are not like those of later day’s plane surfaces, but the patterns are raised from half an inch to two inches above the background. This mode of construction must have been very difficult but its increased effect is undeniable, as it unites all the beauty and variety of colors with the light and shade of a raised pattern.

The grave of Rukn-e-Alam is of plain brick work covered with plaster. The tomb was said to have been built by Ghias-ud-Din Tughlak for himself, but was given up by his son Muhammad Tughlak in favor of Rukn-e-Alam, when he passed away from this world during 1 330 AD at the age of 88. It is generally believed that Sh. Rukn-e-Alam was not. Equal in piety and sanctity to his illustrious grandfather Bahawal Haq, but there is no doubt that he was one of the most accomplished men of his age. He taught his disciples a modified form of metempsychosis, and discoursed with the people on metaphysical subjects.

He was on friendly terms with the saint Nizam-ud-Din of Dehli and was visited by the emperors of Dehli more than once. The hereditary guardians of the Shrine of Bahawal Haq and Rukn-e-Alam are called the Mukhdums of Multan, and they have thousands of disciples in southern Punjab and Sindh.

Ali Hujwiri (Data Ganj Bakhsh)

       

Hazrat Syed Hafiz Haji Abu’l Hasan Bin Usman Bin Ali Al-Jalabi Al-Hujwiri (ra) (also spelled Hujweri, Hajweri, Hajveri, Hajvery) also known as Data Ganj Bakhsh (the master who bestows treasures) or Data Sahib was a great Persian Sufi scholar, writer and poet who lived during the 5th Century AH (11th Century AD). He significantly contributed to the spreading of Islam in South Asia.

Lineage and Family

Hazrat Ali Hujwiri (ra) was both a Hasani and Husseini Syed.

He was blessed with direct lineage to the Holy Prophet ﷺ through his father who was a direct descendant of Hazrat Imam Hasan , son of Hazrat Ali . His silsila-e-nasab (family lineage) is as follows:

• Hazrat Ali Hujwiri (ra), son of
• Hazrat Mohammad Usman (ra), son of
• Hazrat Abu’l Hasan Ali (ra), son of
• Hazrat Abdur Rahman (ra), son of
• Hazrat Shah Shuja (ra), son of
• Hazrat Abu’l Hasan Ali (ra), son of
• Hazrat Hasan Asghar (ra), son of
• Hazrat Zaid (ra), son of
• Hazrat Imam Hasan , son of
• Hazrat Ali .

Hazrat Ali Hujwiri (ra) was the ninth descendant of Hazrat Ali . After the tragedy of Karbala, many of the descendants of Hazrat Ali dispersed to foreign lands and among them were the forefathers of Hazrat Ali Hujveri who migrated to the Ghaznavid Empire, which is now modern-day Afghanistan.

Hazrat Ali Hujwiri (ra) was also blessed with direct lineage to the Holy Prophet ﷺ through his mother who was a descendant of Hazrat Imam Hussein . His mother was greatly devoted to religious worship and was committed to bettering the welfare of the poor and the suffering.

His maternal uncle was highly respected and had the title of "Tajul Auliya". Adjacent to the mausoleum of Hazrat Tajul Auliya lays the mausoleum belonging to the mother of Hazrat Ali Hujwiri (ra).

Although the family lived in fairly affluent circumstances, they were held in high esteem for their piety and religious devotion.

Birth

Hazrat Ali Hujwiri (ra) was born in the city of Ghazni during the reign of Mahmud of Ghazni where his family had settled. He was known as Ali Al-Jalabi Al-Hujwiri (ra), as he had lived in Jalab and Hujwir, two different quarters (Mohallas) within the city of Ghazni.

The exact date of Hazrat Ali Hujwiri's (ra) birth is not known, with estimates ranging from 400 AH to 406AH. Little is known of his early life or his education.  

Travels

After having completed his studies, he travelled extensively in order to acquire knowledge from well-known scholars as well as to pay homage to saints. He is reported to have travelled for forty years, during which he always offered his Friday prayers in congregation.

He travelled to Syria, Iraq, Persia, Kohistan, Azerbaijan, Tabaristan, Kerman, Khorasan, Transoxiana amongst other places and met several prominent Sufis of the time. In Khorasan alone he is reported to have met 300 Sufis. He relates in Kashf-ul-Mahjoob:

“

It would be difficult to mention all the Sheikhs of Khorasan. I have met over three hundred saints in Khorasan alone residing separately and who had such mystical endowments that a single one of them would have been enough for the whole world. They are the luminaries of love and prosperity on the spiritual sky of Khorasan.

”

After the acquisition of academic knowledge in the fields of his search, he diverted his energy in quest of an accomplished spiritual teacher (Murshid-e-Kamil). He travelled great distances in search of a personality who could satiate his thirst for spirituality, rather than mere academic superficial knowledge. Hazrat Ali Hujwiri (ra) states in Kashf-ul-Mahjoob:

“

Theologians have made no distinction between 'ilm (knowledge) and ma'rifat (gnosis), except when they say that God may be called 'alim (knowing), but not 'arif (gnostic), since the latter description lacks Divine blessing. The Sufi Sheikhs give the name of ma’rifat (gnosis) to knowledge that includes both religious practices and states; the knower of which could express his state they would call ‘arif (gnostic). On the other hand, they give the name of 'ilm (knowledge) to every knowledge that is devoid of spiritual and religious practice, and one who has such knowledge they call 'alim (knowing). One, then, who knows the meaning and reality of a thing they call 'arif, and one who knows merely the verbal expression and keeps it in his memory without keeping the spiritual reality they call 'alim. For this reason, when the Sufis wish to criticize a rival they call him danishmand (possessing knowledge). This seems objectionable, but the Sufis do not intend to blame the man for having acquired knowledge, rather they blame him for neglecting the practice of religion, because the 'alim depends on himself, but the 'arif depends on his Lord.

”

Initiation into the Sufi Order

Hazrat Ali Hujwiri (ra) was accepted as a murid (spiritual disciple) by Hazrat Sheikh Abu’l Fadl Muhammad bin Al-Hasan Al-Khuttali (ra). His silsila (spiritual chain) is traced back to the Beloved Prophet ﷺ as follows:

• Hazrat Sheikh Ali Hujwiri (ra), disciple of
• Hazrat Sheikh Abu’l Fadl Al-Khuttali (ra), disciple of
• Hazrat Sheikh Abu’l Hasan al-Husri (ra), disciple of
• Hazrat Sheikh Abu Bakr Abdullah Shibli (ra), disciple of
• Hazrat Sheikh Junaid al-Baghdadi (ra), disciple of
• Hazrat Sheikh Abu’l Hasan Sari al-Saqati (ra), disciple of
• Hazrat Sheikh Maruf al-Karkhi (ra), disciple of
• Hazrat Sheikh Dawood Taa'ee (ra), disciple of
• Hazrat Sheikh Habib al-Ajami (ra), disciple of
• Hazrat Sheikh Hasan al-Basri (ra), disciple of
• Sayyidina Ali ibn Abi Talib , Khalifa of
• Sayyidina Muhammad ibn Abdillah, ﷺ

Hazrat Sheikh Al-Khuttali (ra) is described by Hazrat Ali Hujwiri (ra) in Kashf-ul-Mahjoob:

“

He is the teacher whom I follow in Sufism. He was versed in the science of Quranic exegesis and in traditions (riwayat). In Sufism he follows the doctrine of Junayd. He was a disciple of Husri and a companion of Sirawani, and a contemporary of Abu Amr Qazwini and Abu'l- Hasan bin Saliba. He spent sixty years in sincere retirement from the world, for the most part on Mount Lukam. He displayed many signs and proofs (of Saintship), but he did not wear the garb or adopt the external fashions of the Sufis, and he used to treat formalists with severity. I never saw any man who inspired me with greater awe than he did. It is related that he said: ‘The world is but a single day, in which we are fasting, i.e. we get nothing from it, and are not occupied with it, because we have perceived its corruption and its "veils" and have turned our backs upon it.’ Once I was pouring water on his hands in order that he might purify himself. The thought occurred to me: ‘Since everything is predestined, why should free men make themselves the slaves of spiritual guides?" The Sheikh said: ‘ O my son, I know what you are thinking. Be assured that there is a cause for every decree of Providence. When Allah wishes to bestow a crown and a kingdom on an ordinary man, He gives him repentance and employs him in the service of one of His friends, in order that this service leads him to nobility and honour." Many such fine sayings he uttered to me every day. He died at Bayt al-Jinn, a village situated at the head of a mountain pass between Baniyas and the river of Damascus. While he was counting last breaths, his head was resting on my bosom. At that time I was feeling hurt, as it is the nature of man to feel sad on departure of his close associate. The Sheikh said to me: ‘O my son, I will tell you one article of belief which if you firmly follow, will deliver you from all troubles. Whatever good or evil Allah creates, do not in any place or circumstance quarrel with His action or feel aggrieved in your heart.' He gave no further injunction, but yielded up his soul.

”

Other teachers and Sheikhs associated with Hazrat Ali Hujwiri (ra) are:

Abu’l-Abbas Ahmad bin Muhammad al-Ashqani (ra) (or al-Shaqani)

Hazrat Ali Hujwiri (ra) describes him:

“

He was an Imam in every branch of fundamental and derivative sciences of religion, and an accomplished venerable in all respects. He had met a great number of eminent Sufi Sheikhs. He is counted among the eminent Imams and Sheikhs. His doctrine was based on ‘annihilation’ (fana), and his expressions used to be highly complex. Some fools imitated him and have adopted his difficult writing style. When in its spiritual meaning it is not laudable to imitate then how it is right to imitate a mere expression! I was very intimate with him, and he had also a sincere affection for me. He was my teacher in some sciences. In my whole life I have never seen anyone, who held the Shariat in greater veneration than him. He kept himself detached from all created things. Because of his complicated writings on account of the subtlety of his theological expositions only an Imam of profound insight could derive instruction from him. He always had a natural disgust of this world and the next, and would constantly exclaim, ‘I yearn for a non-existence that has no existence.’ And he used to say: ‘Every man desires for impossible, and I too have desire for impossible, which I surely know will never be realized, namely that Allah should take me to a non-existence that will never return to existence, for stations and miracles are all veils and troubles and the man is becoming a suitor of his own veil. It is better to get annihilated in vision than being remain in constant state of veil. Almighty Allah is a Being that is not subject to none being, what loss would His kingdom suffer if I become a nonentity that shall never be endowed with existence?’ This is a sound principle in a real annihilation.

”

Abu’l-Qasim bin Ali bin Abdullah al-Gurgani (ra)

“

He was unique and incomparable Qutb of his time. His initial state was excellent and strong. He performed long journeys with conscientious observance (of Shariat). All the aspirants of his time were whole heartedly inclined to him and seekers of the path of Truth had full faith on him. He possessed marvellous power of revealing the inwardly states of novices (kashf-i waq'a-i muridan). He was well learned in various branches of knowledge. All his disciples because of their knowledge and conduct are ornaments of the society in which they move. God willing, he will have an excellent successor, whose authority the whole body of Sufis will recognize, namely, Abu Ali al-Fadl b. Muhammad al-Farmadhi who has fully committed himself to the service of his Sheikh and has turned his back on all (worldly) things. Through the blessings of that (renunciation), Allah has made him the spiritual mouthpiece (zaban-i hal) of that venerable Sheikh.

”

Abu Ahmad Muzaffar bin Ahmad bin Hamdan (ra)

Hazrat Ali Hujwiri (ra) describes an interesting experience pertaining to Qawwali in Kashf-ul-Mahjoob:

“

One day I came into his presence, when the weather was extremely hot, wearing a traveller's dress and with my hair in disorder. He said to me: ‘Tell me what you wish at this moment.’ I replied that I wished to hear some music (sama). He immediately sent for a singer (qawwal) and a number of musicians. Being young and enthusiastic and filled with the ardour of a novice, I became deeply excited as the strains of the music fell on my ear. After a while, when my ecstasy subsided, he asked me how I liked it. I told him that I had enjoyed it very much. He said: ‘A time will come when this music will be no more to you than the croaking of a raven. The influence of music only lasts so long as there is no contemplation, and as soon as contemplation is attained, music has no power. Take care not to accustom yourself to this, lest it grow part of your nature and keep you back from higher things.’

”

Abu’l Qasim Abdul Karim Bin Hawazin al-Qushayri (ra)

“

In his time he was a wonder. His rank is high and his position is great, and his spiritual life and manifold virtues are well known to the people of the present age. He is the author of many fine sayings and exquisite works, all of them profoundly theosophical, in every branch of science. Allah rendered his feelings and his tongue secure from anthropomorphism (hashw). I have heard that he said: ‘The Sufi is like the disease called birsam, which begins with delirium and ends in silence; for when the disease sets in, you are dumb." Sufism has two sides: ecstasy (wajd) and visions (numud). Visions belong to novices, and the expression of such visions is delirium (hadhayan). Ecstasy belongs to adepts, and the expression of ecstasy, while the ecstasy continues, is impossible. So long as they are only seekers they utter lofty aspirations, which seem delirium even to those who aspire (ahl-i himmal), but when they have attained, they cease, and no more express anything either by word or sign. Similarly, since Moses was a beginner (mubtadi) all his desire was for vision of Allah; he expressed his desire and said, ‘My Lord, show me [Yourself] that I may look at You.’ (7:139). This expression of an unattained desire seemed like delirium. Our Apostle, however, was an adept (muntahi) and firmly established (mutamakkin). When his person arrived at the station of desire, his desire was annihilated and he said, ‘I cannot praise Thee duly.’

”

Arrival in Lahore

One night Hazrat Ali Hujwiri (ra) saw his spiritual guide and teacher Hazrat Sheikh Abu’l Fadl Al-Khuttali in a dream saying to him: "O, my son! we have appointed you as the qutb of Lahore. Be prepared and start forthwith for Lahore." He replied, "Your Holiness has already appointed Khwaja Hasan Zanjani as the qutb of Lahore. What is the need for this humble being in his presence there? What is the importance, significance, and implication of the order of your holiness?" Thereupon his spiritual guide and teacher said: "O my son! Do not argue with me and leave for Lahore without loss of time."

Around 431 AH, in the reign of Mahmud Ghaznavi, he left Ghazni for Lahore along with Hazrat Abu Saeed Hujwiri (ra) and Hazrat Ahmad Hammadi Sarkhasi (ra). Hazrat Abu Saeed Hujwiri (ra) was a fellow townsman of Hazrat Ali Hujwiri (ra) and the book Kashf-ul-Mahjoob was written in accordance to his request. Hazrat Ali Hujwiri (ra) says regarding Hazrat Ahmad Hammadi Sarkhasi (ra):

“

Khwaja Ahmad Hammadi Sarkhasi was the falcon of his time. For some time we remained together and I witnessed many wondrous experiences from him. He was a man of the path of the Shariat.

”

When he had reached the outskirts of the city, it had grown dark. He stayed outside the city and entered it in the morning. To his great surprise, he saw a funeral. On his inquiring, he learnt that it was the funeral of Hazrat Sheikh Khwaja Hasan Zanjani (ra), who had passed away the previous night. He led the funeral prayers.

Miracle in Lahore

After he had permanently settled in Lahore, he constructed a monastery for himself and also a mosque. When the mosque was under construction, the Ulama of the city raised a storm of opposition to the effect that the mosque was not exactly aligned towards the Qibla. He remained unconcerned about this opposition and objection. When the mosque was complete he invited the Ulama, Sufis, saints, and leading citizens to it and they all offered prayers behind him. After the prayers were over, he addressed all those present, saying: "People have expressed doubt concerning the alignment of the mosque. I request you to close your eyes and meditate and then decide whether it is correct or not." Thereafter he meditated and the curtains were removed from the eyes of the people. All of them saw that the sacred Ka'ba was before their eyes and that the mosque direction had been correctly aligned.

He spent the rest of his days there guiding, teaching, and inspiring the people and preaching and propagating the doctrine of truth. Thousands of unlettered persons became alims, hoards of people accepted Islam, the misguided began to follow the Path, the insane recovered reason and sanity, the imperfect became perfect (in knowledge) and the sinners became virtuous under the influence of Hazrat Ali Hujwiri (ra).

One of the earlier converts was one Rai Raju, the Naib (Viceroy) of Lahore during the time of Sultan Maudood. On conversion to Islam he was named Sheikh Hindi. His descendants have been since that time the custodians of the mausoleum.

Passing On

Hazrat Ali Hujwiri (ra) is said to have passed away on the twentieth of the month of Rabi-ul-Awwal 465 AH although the date, month and year are all conjectural. Others have estimated his passing on to have occurred between 481 AH and 500 AH.

His Urs takes place on the twentieth and the twenty-first of Safar every year.

Respect of Great Sufis towards Hazrat Ali Hujwiri (ra)

Khwaja Moinuddin Chishti (ra)

Khwaja Moinuddin Chishti (ra), the great saint of Ajmer, came to Lahore to meditate for forty days at the sacred alter of Hazrat Ali Hujwiri (ra) and after receiving spiritual enlightenment; Khwaja Moinuddin Chishti (ra) expressed his gratitude and out of love and devotion uttered the following couplet whilst in an ecstatic trance:

Ganj Bakhsh-e faiz-e aalam, mazhar-e nur-i KhudaNaqisaan ra pir-e kaamil, kaamilaan ra rahnuma

An attempted translation of this inspiring couplet:

The giver of bounties, the benefactor of the world [and] manifestation of the light of God,
To the imperfect, a perfect spiritual guide, and to the perfect, a guide.

It is from this time that Hazrat Ali Hujwiri (ra), came to be known as Data Ganj Bakhsh (the master who bestows treasures/bounties).

Sheikh Abdul Qadir Jilani (ra)

It is stated that Sheikh Abdul Qadir Jilani (ra) during one of his gatherings said,

“

I, Abdul Qadir, would have taken him as my Spiritual Guide if I was born in his time.

”

Sheikh Abdul Qadir Jilani (ra) also stated,

“

Data Ganj Bakhsh is a lion of Sufism and one must go to him with utmost respect.

”

Works

Kashf-ul-Mahjoob

Kashf-ul-Mahjoob (Revelation of Mystery) is held in high esteem as the first important treatise on Sufism. Hazrat Ali Hujwiri (ra) was a prolific writer, perceptive and discriminating in his choice of topics.

Kashf-ul-Mahjoob was written in response to the request of his fellow townsman Hazrat Abu Saeed Hujwiri (ra) who put the following questions to him:

“

Explain the true meaning of the Path of Sufism. Explain the nature of the stations' (maqamat) of the Sufis, their doctrines and sayings and make clear their mystical allegories. Explain how the love of Allah and ecstasy overwhelm the hearts. Explain why the intellect is incapable to perceive the reality of the Truth. Explain why the nafs (lower soul) is reluctant to attain the proximity of the Truth and how the spirit gets enrichment and life thereof. Explain the doctrine, sayings and the practical aspects of Sufism which are connected with these theories.

”

Hazrat Ali Hujwiri (ra) starts the reply with the following, regarding the current status of Sufism:

“

Sufism is obsolete in our age and particularly in this country (India) where majority of the people is captivated with worldly lust. They have turned away their faces from being satisfied with the decree of the Truth. The divines and those who pretend to have knowledge of the path have formed a conception of Sufism which is conflicting to its basics.

”

The object of the book seems to set forth a complete system of Sufism, and the author’s attitude throughout remains that of a teacher instructing a student.

It will not be a boasting opinion to mention Kashf-ul-Mahjoob as the primary source on the laws of mysticism. It elaborates all the stages of the Path of Sufism in such a manner that in the words of the author the seeker studying and following the book would not need the auspicious guidance of a Sheikh (spiritual guide). He has touched upon the doctrines held by the different sects of Sufis, in which he enumerates special doctrine of each.

The work has always been applauded by majority of the theologians and Sheikhs representing different schools of thought and it has been always a source of excellent guidance to the seekers of the Path. It leads one to straight path and mind of the seeker is enlightened with the purity of Shariat and reality of the Truth and he feels independent of any doubt or uncertainty.

The great saint Hazrat Nizamuddin Auliya (ra) said regarding the book:

“

...one who does not have a Sheikh may study the Kashf-ul-Mahjoob, [not only will he receive guidance but eventually] through the blessing that God has kept in this book, one will find one's Sheikh.

”

Other Works

Hazrat Ali Hujwiri (ra) wrote a few more books but he himself mentions in Kashf-ul-Mahjoob that they were stolen by other people. He says:

“

I have already written few books on this subject, but all these efforts of mine went in vain as some pretenders picked out selected passages from them to impress their followers as it was their work and they destroyed rest of the works. This sort of people considers such sadism and denial as Allah’s blessing. Some did occupy themselves willingly but failed to gain anything from it. Some gained the knowledge of works, but did not comprehend the meaning. Such people only like the expressions thereof and think that the memorization and copying of such expression is the Sufism. This is their misfortune. Mausoleum The shrine is located near the Bhaati Gate into Lahore's Walled City. It was originally built by the Ghaznavi king Sultan Zakiruddin Ibrahim in the late 11th century and has been expanded several times. Adjoining the porch is a mosque, an extension of the one which Hazrat Ali Hujwiri (ra) had built during his lifetime. In front of it is the gate of a small room (Hujra) where Hazrat Khwaja Moinudeen Chisti performed his meditation (Muraqaba) for forty days. To the west of the tomb is the courtyard for the reciters of Quran. The tomb of Ali Hujwiri is built on a white marble chabutra. In the centre is the tomb of Hazrat Ali Hujwiri (ra) which is accompanied by the resting places of Hazrat Ahmad Hammadi Sarkhasi (ra) and Hazrat Abu Saeed Hujwiri (ra) who had both accompanied him to Lahore from Ghazni.